Uncategorized
Can a Jewish fan watch the Super Bowl with a clean conscience? The rabbis had thoughts.
(JTA) — In January, 24-year-old Damar Hamlin of the Buffalo Bills collapsed on the field after experiencing cardiac arrest. His team and the entire NFL community rallied around him. His first words upon awakening: “Who won?”
Although Hamlin’s medical crisis was a rare on-field occurrence, the trauma surrounding his collapse stirred up age-old questions for me, and for many of us, about the toll football takes on the bodies of its players. What are we allowing to happen to these young men, in the name of sportsmanship, entertainment and national identity? When the Super Bowl airs on Sunday, what is our responsibility as spectators?
While still a newcomer to football, I turned to Jewish texts to help me find answers, and fascinatingly, I found a striking parallel between the rabbis of old and two contemporary journalists.
In 2009, in a scathing critique in The New Yorker, Malcolm Gladwell denounced the game for the serious and long-lasting damage it does to players — especially traumatic brain injuries and debilitating neurological disorders resulting from repeated blows to the head — and placed the blame squarely on the fans. “There is nothing else to be done, not so long as fans stand and cheer,” he wrote. “We are in love with football players, with their courage and grit, and nothing else — neither considerations of science nor those of morality — can compete with the destructive power of that love.”
William C. Rhoden wrote a heartfelt piece after Hamlin’s collapse, where he reflected on his own experience as a professional sports reporter of over 40 years. “We’re used to ferocious collisions and mostly happy endings. We applaud the player as he walks off the field, then sit back down in our seats, in our suites, in our press boxes and focus on the next play,” he wrote. “I realized, with sadness, the extent to which I had become desensitized to the real-life violence of our national pastime.”
Gladwell and Rhoden both recognize that football has inherent violence, and that as spectators we have an obligation to contend with it. Gladwell is pointing to the fans’ desire for violence, which makes them culpable in the destructive nature of the sport. Rhoden asks fans to notice their own callousness as they behold the effects of that violence.
This same dichotomy is reflected in the rabbis’ understanding as well. Indeed, many of the rabbis of the Talmud lived in the Greco-Roman world, when gladiators would battle with one another to the death, for thousands of people to watch. One of the most extolled rabbinic figures, Rabbi Shimon Ben Lakish, is said to have himself been a mighty gladiator who eventually escaped that life to become a great sage.
In the Tosefta, an ancient Jewish legal code contemporaneous to the Talmud, a question is raised about whether one is allowed to attend Roman amphitheaters and stadiums. For some of these venues, the concerns center around viewing and possibly participating in forbidden idol worship, or associating with foolishness and taking time away from more serious pursuits.
However, by far the greatest concern is that of attending events in stadiums where violence is prevalent. Indeed, the text goes as far as to say that “one who sits in a Stadium, is one who sheds blood.” (Tosefta Avoda Zarah 2.2) Here we see the same concerns that Gladwell raised, that by being a spectator of this violence, you are yourself more than a bystander. Indeed, if there were no fans, there would be no audience for these violent spectacles — making fans directly culpable in these acts of bloodshed.
The Tosefta then quotes another perspective: “Rabbi Natan permits [going to Roman stadiums] because of two things: because of crying and saving a life and because of testifying for a woman that would remarry.”
Rabbi Natan here desires to find justifications for why one could attend these events. He refers to the idea that during a gladiator event, the crowd could cheer for the losing fighter, and beg for mercy so that he would not be killed. A Jew is therefore permitted to attend because they could potentially save a life. An additional reason: They could also provide eyewitness testimony to a person’s death, thus causing the victim’s wife to become free to remarry.
Recently, while learning this text with my colleagues at The Jewish Education Project, we understood Rabbi Natan as showing a keen understanding of the reality of his time. People will attend these games, and these games are a part of the Jewish community’s life. Rather than forbidding them from going, he explains that there are positive motivations for their attendance.
In many ways, this matches the Rhoden position as well. He assumes we will continue to watch sports, report on games and enter fantasy football leagues. Yet, what should our motivations be as we watch these games? Do we voyeuristically cheer for the violence, enjoying the hard hits? Or can we re-sensitize ourselves and remind ourselves that these are human beings with families, and futures after their playing days are over?
I am still thinking about those awful moments in Buffalo, when Hamlin fell to the ground. All that time he spent training, the myriad ways he has broken his body for our viewing pleasure, and the lengthy rehabilitation ahead of him.
For those of us who will watch the hard hits this Sunday, I offer a charge: Do not allow yourself to ignore the pain and violence you see. Actively re-sensitize yourself to the humanity of these players. Commit to understanding what the policies are that will make this sport safer, and demand their implementation. Watch this game as Rabbi Natan teaches: with the intention to call out for justice wherever you can.
—
The post Can a Jewish fan watch the Super Bowl with a clean conscience? The rabbis had thoughts. appeared first on Jewish Telegraphic Agency.
Uncategorized
French Jewish Girl Assaulted Near Paris, Adolescents Arrested for Antisemitic Attack
Sign reading “+1000% of Antisemitic Acts: These Are Not Just Numbers” during a march against antisemitism, in Lyon, France, June 25, 2024. Photo: Romain Costaseca / Hans Lucas via Reuters Connect
Three teenage boys assaulted a 14-year-old Jewish girl and threatened to kill her in the Parisian suburb of Sarcelles on Friday, police said, resulting in a trip to the hospital for the victim and arrests for two of the 12-year-old suspects.
The incident began when three younger boys approached an older teenage girl to ask why she failed to observe Ramadan, according to local media reports. After she disclosed her Jewish identity, the three reportedly began calling her a “dirty Jew” and one threatened, “I’ll kill you on the Koran.” They then allegedly beat her, especially on her face.
The assault required a trip to the emergency room, where hospital staff described her as in a state of shock.
Paris law enforcement arrested two suspects that evening and seek to identify the third.
Another suburb of Paris also saw an antisemitic incident on Sunday when vandals hit a Kosher restaurant in Levallois-Perret, spray-painting “dirty Jew” in red across the building’s windows.
A kosher restaurant in Levallois-Perret, near Paris vandalized with antisemitic graffiti reading “Dirty Jew.” Photo: Screenshot
Antisemitic vandals hit Kokoriko, another Kosher restaurant in Paris, just two weeks earlier. Investigators say the criminals sprayed acid on tables, walls, and the floor, rendering silverware and plates unusable.
That attack came just days after the French Interior Ministry last month released its annual report on anti-religious acts, revealing a troubling rise in antisemitic incidents documented in a joint dataset compiled with the Jewish Community Protection Service.
Antisemitism in France remained at alarmingly high levels last year, with 1,320 incidents recorded nationwide, as Jews and Israelis faced several targeted attacks, according to the data.
Although the total number of antisemitic outrages in 2025 fell by 16 percent compared to 2024’s second highest ever total of 1,570 cases, the newly released report warned that antisemitism remained “historically high,” with more than 3.5 attacks occurring every day.
Even though Jews make up less than 1 percent of France’s population, they accounted for 53 percent of all religiously motivated crimes last year.
Between 2022 and 2025, antisemitic attacks across France quadrupled.
The most recent figure of total antisemitic incidents represents a 21 percent decline from 2023’s record high of 1,676 incidents, but a 203 percent increase from the 436 antisemitic acts recorded in 2022, before the Palestinian terrorist group Hamas’s Oct. 7, 2023, massacre across southern Israel.
The surge in antisemitism appears to have carried into this year. Last month, a 13-year-old boy on his way to synagogue in Paris was brutally beaten by a knife-wielding assailant.
“How do you find the words to explain to a 13-year-old child that he is being attacked because he is Jewish? Who will be able to restore his confidence in the future tomorrow?” Yonathan Arfi, president of the Representative Council of French Jewish Institutions (CRIF), said of the incident.
One-third of last year’s antisemitic incidents in France explicitly referencing Palestine or the war in Gaza, indicting that anti-Israel rhetoric is fueling antisemitism.
The prominence of anti-Zionist forms of antisemitism has prompted French leaders to propose legislation combating this type of hate, as announced by French Prime Minister Sébastien Lecornu last month at CRIF’s annual gathering,
“To define oneself as anti-Zionist is to question Israel’s right to exist. It’s a call for the destruction of an entire people under the guise of ideology,” Lecornu said, announcing that the government would introduce a bill to criminalize anti-Zionism. “There is a difference between legitimate criticism of the Israeli government and rejecting the very existence of the Jewish state. This ‘blurring’ must stop.”
Lecornu declared that “hatred of Jews is hatred of the Republic and a stain on France.”
Uncategorized
Belgian Synagogue Damaged in Blast Considered Antisemitic Attack
Police secure the site of a synagogue damaged by an explosion early on Monday, in Liege, Belgium, March 9, 2026. Photo: REUTERS/Yves Herman
An explosion hit a synagogue in the Belgian city of Liege early on Monday in what authorities said was an antisemitic attack that caused damage but no injuries.
The explosion, which happened around 4 am (0300 GMT), blew out the windows of the synagogue, as well as those of a building on the opposite side of the road, public broadcaster RTBF said.
The cause was not clear, but prosecutors said the case had been passed to federal authorities, which normally investigate incidents linked to terrorism or organized crime.
Belgian Interior Minister Bernard Quintin called the explosion “a despicable antisemitic act that directly targeted the Jewish community of Belgium.”
He said security measures around similar sites will continue to be reinforced.
Eitan Bergman, Vice-President of the Coordinating Committee of Jewish Organizations in Belgium (CCOJB), said the targeting of the synagogue was deeply shocking.
“Liege is home to a very small but vibrant Jewish community where I personally grew up. Today, the feelings among our community members are a mixture of sadness, worry and profound shock,” he told Reuters.
Police have cordoned off the largely residential street on the bank of the river Meuse opposite Liege city center.
Federal prosecutors declined to give further details of the incident.
Uncategorized
Much of Iran’s Near-Bomb-Grade Uranium Likely to Be in Isfahan, IAEA’s Grossi Says
A satellite image shows a closer view of the destroyed tunnel entrances at Isfahan missile complex after reported airstrikes, amid the US-Israeli conflict with Iran, in Isfahan, Isfahan Province, Iran, March 8, 2026. Photo: Vantor/Handout via REUTERS
Almost half of Iran’s uranium enriched to up to 60% purity, a short step from weapons-grade, was stored in a tunnel complex at Isfahan and is probably still there, UN nuclear watchdog chief Rafael Grossi said on Monday.
The tunnel complex is the only target that appears not to have been badly damaged in attacks last June by Israel and the US on Iran’s nuclear facilities.
Diplomats have long said Isfahan has been used to store 60% uranium, which the International Atomic Energy Agency confirmed in a report to member states last month, without saying how much was there.
IRAN STILL HAS HIGHLY ENRICHED URANIUM STOCKS
The IAEA estimates that when Israel launched its first attacks in June, Iran had 440.9 kg of 60% uranium. If enriched further, that would provide the explosive needed for 10 nuclear weapons, according to an IAEA yardstick.
“What we believe is that Isfahan had until our last inspection a bit more than 200 kg, maybe a little bit more than that, of 60% uranium,” IAEA chief Rafael Grossi told reporters in Paris.
He said the stock was “mainly” at Isfahan, and some held elsewhere may have been destroyed.
“The widespread assumption is that the material is still there. So, we haven’t seen – and not only us, I think in general all those observing the facility through satellite imagery and other means to see what’s going on there – movement indicating that the material could have been transferred,” Grossi said.
Iran has not informed the IAEA of the status or whereabouts of its highly enriched uranium since the June attacks, nor has it let IAEA inspectors return to its bombed facilities.
Iran’s nuclear program is one reason Israel and the US have given for their current attacks on Iran, arguing that it was getting too close to being able to produce a bomb, despite Trump saying in June that US strikes had obliterated the program. The IAEA has said it has no credible indication of a coordinated nuclear weapons program.
All three Iranian uranium-enrichment plants known to have been operating – two at Natanz and one at Fordow – were destroyed or badly damaged in June.
“There is an amount [of 60% uranium] in Natanz also, which we believe is still there,” Grossi said.